PÂDA III.
Project Gutenberg EPUB edition
Thibaut, G. (George)
Adhik. I, II, III (1-3) reconcile the different accounts given in the Upanishads as to the stations of the way which leads the vidvân up to Brahman.
Adhik. IV (4-6)—By the 'stations' we have, however, to understand not only the subdivisions of the way but also the divine beings which lead the soul on.
The remaining part of the pâda is by Sa@nkara divided into two adhikaranas. Of these the former one (7-14) teaches that the Brahman to which the departed soul is led by the guardians of the path of the gods is not the highest Brahman, but the effected (kârya) or qualified (saguna) Brahman. This is the opinion propounded in Sûtras 7-11 by Bâdari, and, finally, accepted by Sa@nkara in his commentary on Sûtra 14. In Sûtras 12-14 Jaimini defends the opposite view, according to which the soul of the vidvân goes to the highest Brahman, not to the kâryam brahma. But Jaimini's view, although set forth in the latter part of the adhikarana, is, according to Sa@nkara, a mere pûrvapaksha, while Bâdari's opinion represents the siddhânta.—The latter of the two adhikaranas (VI of the whole pâda; 15, 16) records the opinion of Bâdarâyana on a collateral question, viz. whether, or not, all those who worship the effected Brahman are led to it. The decision is that those only are guided to Brahman who have not worshipped it under a pratîka form.
According to Râmânuja, Sûtras 7-16 form one adhikarana only, in which the views of Bâdari and of Jaimini represent two pûrvapakshas, while Bâdarâyana's opinion is adopted as the siddhânta. The question is whether the guardians of the path lead to Brahman only those who worship the effected Brahman, i.e. Hiranyagarbha, or those who worship the highest Brahman, or those who worship the individual soul as free from Prakriti, and having Brahman for its Self (ye pratyagâtmânam prakritiviyuktam brahmâtmakam upâsate).—The first view is maintained by Bâdari in Sûtra 7, 'The guardians lead to Brahman those who worship the effected Brahman, because going is possible towards the latter only;' for no movement can take place towards the highest and as such omnipresent Brahman.—The explanation of Sûtra 9 is similar to that of Sa@nkara; but more clearly replies to the objection (that, if Hiranyagarbha were meant in the passage, 'purusho sa mânavah sa etân brahma gamayati,' the text would read 'sa etân brahmânam gamayati') that Hiranyagarbha is called Brahman on account of his nearness to Brahman, i.e. on account of his prathamajatva.—The explanation of 10, 11 is essentially the same as in Sa@nkara; so also of l2-l4.—The siddhânta view is established in Sûtra 13, 'It is the opinion of Bâdarâyana that it, i.e. the gana of the guardians, leads to Brahman those who do not take their stand on what is pratîka, i.e. those who worship the highest Brahman, and those who meditate on the individual Self as dissociated from prakriti, and having Brahman for its Self, but not those who worship Brahman
under pratîkas. For both views—that of Jaimini as well as that of Bâdari—are faulty.' The kârya view contradicts such passages as 'asmâk charîrât samutthâya param jyotir upasampadya,' &c.; the para view, such passages as that in the pañkâgni-vidyâ, which declares that ya ittham viduh, i.e. those who know the pañkâgni-vidyâ, are also led up to Brahman.